Divine and Human Interconnectedness!

(Homily for 5^th Sunday of Easter Year B)

     Our reflection this Sunday centers on the theme of mutual indwelling as suggestive of the epistle reading and the Gospel. And this mutual indwelling points to the divine and human interconnectedness, in the God / man relationship. Interestingly, the first reading reporting the initial effort of St. Paul to join the rest of the Apostles reinstates the necessity for each and every one of us, no matter what our past has been, to rediscover and go back to be part of the Vine, or better to be a branch of the True Vine. And no doubt, Paul did become a solid branch.

     In today’s Gospel reading (Jn. 15:1-8), Jesus recounts one of his vital experiences in relation to us. Jesus sees himself as connected with us, as connected with the whole of mankind. Today Jesus tells us that we have our home in Him, as He has established his home in us. Last Sunday we have meditated on the parable of the Good Shepherd and his sheep (Jn. 10:11-18), therein, we were taught about the close rapport existing between the Good Shepherd and the sheep that follow him and listen to his voice. Today, the word of God as we heard in the Gospel reading proposes another parable to us: “The Vine and the branches”, which is again significant, because it expresses better the nature and the profundity of the rapport existent between Christ and his faithful, between Christ and his Father, and between us and the Father. In his self-affirmation as the “True Vine”, the Father “the Vinedresser” and we the “branches”, he expresses the fact of the divine and human interconnectedness. Jesus presents a figure of a familiar God, an image of a God that does not terrify the people, rather a simple and humble figure of God: A Gardener!

     One may rightly ask: Why does Jesus present Himself as the true vine? The image of the vine was a rich one for the Jews since the land of Israel was covered with numerous vineyards. This allegory of Jesus has religious connotations as well. For instance, Isaiah spoke of the house of Israel as the “vineyard of the Lord (5:7). Jeremiah said that God had planted Israel “as His choice vine” (2:21). Behold, between us and Jesus there is a relationship of a tree and its branches. From the mother tree (Jesus) the branches derive all that are needed to grow and to bear fruits.

     As such, those who work in the vineyard or those who have come in close contact with the vine, understand better the close union that exists between the vine and the branches. It is a vital and profound union, in that, if the branches are not united to the vine, they cannot bear fruit, for from the vine, the branches receive the vital lymph. Indeed, we can refer this union as a spiritual-ontological union. The relationship existent between the Vine and its branches expresses adequately the relationship that exists between Christ and his followers. This indeed, is the divine and human interconnectedness! The faithful in Christ become through this rapport of interconnectedness, participants of the divine life, that springs up from Christ, and that has in Him, its fullness. Indeed, “from his fullness we have all received grace upon grace” (Jn.1:16).

     Furthermore, the paramount event that made us branches of the Vine, that grafted us in Christ is the Sacrament of Baptism (cf. Rm. 11:16), for through it the Spirit of Christ was poured into our hearts (Rm. 5:5), and we become regenerated into the divine life of Christ. Besides, an essential and existential aspect of this union in and with Christ, is not merely through Baptism and adhesion to faith, rather the invitation to “remain” in him and he in us. The verb “to remain” forms the very backbone of this union. This call “to remain” in him is repeated several times in the context of our gospel passage. It invites us to a vital communion and intimate friendship with Him. As a matter of fact, remaining in him gives us an assurance of our prayers being answered, for he says: “if you remain in me, and my words remain in you, you may ask for whatever you please and you will get it” (Jn. 15:7).

     Drawing the issue further, viewed from the optics of our baptism in Christ, “to remain” in Christ signifies: ●to be faithful to the responsibilities that emanate from our Baptism. ●to be faithful to the teachings of Christ. ●to remain in the love of Christ (Jn. 15:2). ●to remain in Christ, above all, signifies to mature in him (cf. Eph. 4:15), to become adults in faith and thus bearing abundant fruits of good works. Jesus even said “It is to the glory of my Father that you should bear much fruit and be my disciples” (Jn. 15:8). The more one remains united to Christ, the more he participates in his friendship and divine life, the more fecund he becomes spiritually. If you remain united to Christ, you will grow in the life of grace and in friendship with him. We have to realize that by nourishing our faith continually with his Word, prayers and with the sacrament of his Presence, the Holy Eucharist, we become matured Christians, and thus, founded in Him. In his words: “whoever eats my flesh and drinks my blood lives in me and I live in that person” (Jn. 6:56). The Eucharist is truly the sacrament of our remaining with and in Christ and Christ with and in us.

     Besides, the word of God today equally invites us to do away with all that impede us to the participation in Him, to ward off bad behaviors and sins that render us disunited and disjointed from Him. Else the Vinedresser “will take away every branch of mine that bears no fruit, and prunes every branch that bears fruit, that it may bear more fruit” (Jn. 15:2). Indeed, the following words of Jesus have to reecho in our hearts: “Anyone who does not remain in me is thrown away like a branch, and withers; these branches are collected and thrown on the fire and burnt” (Jn. 15:6). This reveals that out of our own accord there is a possibility of detaching oneself from Christ, and then be condemned to spiritual sterility and inertia, just like dried branches. For “as a branch cannot bear fruit all by itself unless it remains part of the Vine, neither can you unless you remain in me” (Jn. 15:4), separated from Christ we whither!

     The second reading (1Jn. 3:18-24) begins with the challenging and affectionate exhortation: “Children, our love must be not just words or mere talk, but something active and genuine” (1Jn.3:18). Indeed, if we love truly, if the living and authentic love of Christ reigns in our heart, we can be sure “to remain in light” (1Jn. 2:10), “to be God’s children and to know Him” (1Jn. 4:7). The theme of true and authentic love connects the second reading with the gospel, for if we love our brothers and sisters, it entails that we are certainly “remaining in Him and He in us”. True and authentic love is one of the abundant fruits we have to bear for remaining in Christ, like the branches to the allegorical Vine. Here, we see once again the theme of mutual indwelling. Therein, love for the brethren becomes the external test of the mystical union with God, the mutual indwelling orchestrated by Jesus in the Gospel passage. While the internal test is the gift of the Spirit. The union with God and the love for the brethren is not a matter of either /or, but of both / and.

     The first reading (Acts 9:26-31) presents the initial tension between Paul and the apostles immediately after his conversion, at his first post-conversion visit, Paul was anxious to join the rest of the apostles, who on the other hand were reluctant to receive him. However, once this initial tension was overcome, Paul “went in and out with them” (v. 28), in the Lukan parlance this phrase denotes intimate companionship. Paul made open confession of his faith in Jesus Christ. Be that as it may, Paul’s desire to be part of the Apostles, thus to become a branch of the True Vine makes the first reading to dovetail into the overriding themes of the second reading and the Gospel. Indeed, when Paul founded his existence in Christ, we saw how his bold and fearless speeches being so effective, attracted the hatred of the authorities, that they sought to kill. St. Paul indeed, is an existential example of what it entails to remain in him and to bear fruits that glorify God. We need therefore, to empty ourselves of all that is not of God and be refilled with all that is His. We need to detach ourselves from all that is worldly and attach ourselves to the True Vine, Jesus (freedom from and freedom for).

     May God save and deliver us from the tendency and mentality of thinking that we can do without Him, from the tragic illusion of detaching ourselves from Him. But if it happens that out of human weakness and frailty we get detached from Him, we have the grace of reuniting and reconnecting ourselves back to Him through the Sacrament of Reconciliation. Lord Jesus Help us to understand that You are the Only True Vine, and that it is only when we have taken root in you that we can bear fruits. May the Father cut off from us all that does not allow us bear good fruits to the glory of His name. Amen!

(Fr. Vitus M.C. Unegbu)

The Risen Good Shepherd!

(Homily for 4^th Sunday of Easter Year B)

     Even though today’s readings are replete with several themes, however the theme that overlaps in all, is that of the risen Lord, and his continued work of redemption in and through the Church. The first reading speaks of the risen Lord carrying out his saving work in the world, and this was made manifest through the healing of the crippled. And at the heart of that passage is the affirmation that the “name” which saves is the name of the crucified-risen Lord. The heart of today’s Gospel lies in the presentation of the risen Lord as the Good Shepherd, who lays down his life for his sheep, orchestrated in and through his sacrifice on the Cross. The second reading brings to light our present participation and it’s ‘not yetness’ in the risen Christ, for “we are God’s children now; it does not yet appear what we shall be”. In all, Jesus is the Good Shepherd who was crucified and has risen for love of us. Through his passion, death and resurrection Jesus demonstrates immensely that he is the Good Shepherd who has power to lay down his life for his sheep and also has power to take it up again (Jn.10:18).

     In the first reading from the Acts of the Apostles (Acts 4:8-12), we encounter a particular pattern common in the Acts of the Apostles and similar as well to that of the fourth Gospel. That is the procedure of presenting a discourse after a miracle must have taken place. In the context of this reading, the discourse therein comes after the healing of the crippled man. Here, Peter shifts from the fact of the immediate miracle to the proclamation of what or who makes the miracle possible, that is, the power of the Gospel of Jesus Christ., crucified and risen. In this perspective, healing is in close connection to salvation. Healing here, is the sign of the reality of salvation. In Greek, both words come from the same verb ‘sōthenai’, which stands to indicate to be saved or made whole.  Peter made mention of the name of Jesus, as a powerful name. A journey back to history lane, reveals that some of the early Christian exorcists employed the formula “in the name of Jesus” to heal the sick. In his name salvation is made possible, the sick are healed, and those in bondage are set free. Indeed, true, whole and authentic salvation is made available in and through his Name.

     At the heart of the human person is the fundamental desire for salvation. The desire for salvation can be manifested in number of ways, it can be in the need for security, for liberation and purification, for fullness of life and love, for the need to overcome some barriers etc. However, the overriding question that arises from this desire is: who can save man? Here, we can find an answer in the Acts of the Apostles in the words of St. Peter, “there is no salvation in no other” if not in Jesus Christ of Nazareth (cf. Acts 4:10-12). Like Peter we have to firmly believe and proclaim that there is no salvation in no other except in Jesus Christ. There is no salvation in magic (whether white or black), there is no salvation in spiritism, and there is no salvation in gods made by human hands. St. Peter in his words reminds us that we have a common mission to carry out in this world: to proclaim that Christ is truly risen and only in him there is salvation. Jesus is the only Savior of the world, there is no other (v.12). We have to proclaim and make him known not with mere words, but with facts and with a transformed life.

     One may probably ask, why is it in Christ that we can find salvation? Because He helps us to recover what we have lost, that is, our human and divine dignity as children of God. Little wonder, St. John tell us “You must see what great love the Father has lavished on us by letting us be called God’s children – which is what we are” (1Jn. 3:1). What indeed is the motive for offering his life? Because “He came so that we might have life and have it in abundance” (Jn. 10:10). However, this is not automatic, for we are called to make an effort, to welcome him, to accept him, “Who welcomed him, he gives power to become children of God” (Jn. 1:12). Secondly, he regains for humanity her true and authentic destiny, the eternal life, where there is fullness of life and of love, where the contemplation of God will take a different dimension, for “we shall see him as he really is, face to face” (1Jn. 3:2).

    The second reading (1Jn. 3:1-2) reinstates the filial relationship that exists between God and his people. And it is traceable to the paternal sensibility of Jesus, who admitted his disciples and us the privilege to call God “Abba Father” (cf. Rm. 8:15; Gal. 4:6). St. John opines that the world did not know “him”, probably not referring to the Father, but Christ. This of course is in connection with the Pauline statement that the rulers of the world did not know Christ, if not they would not have crucified the Lord of glory (1 Cor. 2:8). In St. John’s parlance too, those Jews that crucified Jesus similarly symbolize the unbelieving world that rejects God’s revelation in and through his Son, Jesus Christ. This serves as a breach between the second and the first readings, particularly, with the assertion “you”, referring to the ‘Israelites’: “You crucified Jesus Christ of Nazareth”.

     St. John tells us that through faith and baptism, we have a common fundamental vocation and dignity. We are children of God not in a metaphorical sense, but we are God’s children really, and thus participants of his divine life. The full splendor of this dignity will be fully revealed in the world to come. We are therefore called to a full communion of life with God in eternal life: “we will be like him, because we shall see him as he is”. In that bid, we have to spend our earthly existence in accordance with our vocation and dignity as God’s children. Every Christian therefore is called to live and realize his or her vocation as a child of God. And this has to be done according to one’s state of life, “There are many different gifts, but it is always the same Spirit” (1Cor. 12:4).

     From the fourth Gospel (Jn. 10:11-18) we read the Good Shepherd discourse. Upon proper perusal into the fourth Gospel one discovers that the Jesus of John made several declarations on his identity, and one of those declarations appears twice in this Gospel periscope: “I am the Good Shepherd” (vv.11.14). And the basic point of this declaration is the fact that the Good Shepherd lays down his life for his sheep (vv.11b.15b.17.18), which is repeated four times in the passage. This basic point of the laying down of his life accentuates the importance and centrality of his “self-giving” in the liturgical season in which we are. It goes a long way to remind us that the risen Lord is the Jesus of Nazareth that laid down his life, “greater love than this no man has, for a man to lay down his life for his friends” (Jn. 15:13). He offers his life spontaneously, freely and gratuitously, for the sake of love.

     Yes! He is the Good Shepherd that defends his sheep from wolves, and today there are many of those wolves, who have only come to destroy Christ’s flock. Wolves in forms of false prophets, false evangelists, ministers of prosperity who relegate the themes of repentance and God’s kingdom to the background. However, particularly interesting are the following words of Jesus: “I know my own and my own know me, as the Father knows me and I know the Father” (v.14b). Knowledge here is predicated upon the readiness to obey his words and to do his will. And the knowledge existent between Jesus and his own is an offshoot from the knowledge existent between Jesus and the Father. As such, the model of this rapport is the reciprocal knowledge existent between Jesus and the Father (v.15).  By knowledge here, we mean experiential knowledge, not a mere head knowledge. Rather knowledge by acquaintance, ours therefore is a knowledge that is derived from our encounter with the risen Lord. And this knowledge propels us to obedience, for “in this way we know that we have come to know him, if we keep his commandments” (1Jn.2:3). At long last, this knowledge leads us to our eternal destiny, for St. John tells us: “And eternal life is this: to know you, the only true God, and Jesus Christ whom you have sent” (Jn. 17:3). And may we join our voices together to that of Simon Peter in affirming and proclaiming: “Lord, to whom shall we go? You have the words of eternal life; and we have believed, and have come to know, that you are the Holy One of God” (Jn. 6:68-69).

     Drawing the issue further, here we see a detailed presentation and representation of Jesus as the Good Shepherd. Jesus himself explains the intimate relationship that exists between the sheep and the Shepherd. He talks about a mutual knowledge that co-exists between the Shepherd and the sheep: “I know my sheep and my sheep know me” (v.14). Not just a mutual knowledge but also a personified knowledge: “the sheep hear his voice, one by one he calls his own sheep and leads them out” (v.3). As such, it is not a relationship where one is active, and the other is passive, not a subject-object relationship, but in the vocabulary of Martin Buber an “I-Thou” relationship.

    Besides, in the context of this gospel passage we come in contact with biblical exclusiveness and inclusiveness, for Jesus speaks of ‘his own’ and “other sheep, that are not of the fold; I must bring them also, and they will heed my voice”, this underlies the mission of the Church at all times, especially in our contemporary world. The task to bring people together, without any discrimination of race, sex, rank or color. The Gospel on its part gives us indications on how to carry out our mission on earth. And the style and the spirit is that of the good Shepherd, “who offers his life for his sheep”. It is a style of service, love and availability toward others. We are all called to the imitation of the Good Shepherd, for if we are shepherds like him, God will be always with us, as He was and is with him, and we will have nothing to fear or to tremble.

     Above all, today as we celebrate the World Day of Prayer for Vocations, let us pray so that, all in their specific calling may realize their primordial vocation as God’s children and the mission of proclaiming the message of Salvation, in accordance with one’s calling and the gifts received. It was Pope Paul VI who desired to dedicate this Sunday, commonly known as the Good Shepherd Sunday, to the Sunday for Vocations, and that is the reason behind our celebration of the World Day of Vocations today. And as we celebrate Vocation Sunday we pray for all those who are Shepherds in and for the Church that they may continue to be authentic imitators of the Good Shepherd. Amen!!!

(Fr. Vitus M.C. Unegbu)

The Mind Blowing Encounter With The Risen Lord!

(Homily for 3^rd Sunday of Easter Year B)

     The mystery of Jesus’ Resurrection is the fulfillment of all that God promised in the Scriptures. The fulfillment and proof of this divine promise is at the center of today’s readings. In the first reading and the Gospel we see a convinced proclamation of the realism and thus the credibility of the Resurrection, we pass from the empty tomb to an encounter with the risen Lord.  In the Gospel we see the Risen Lord in the midst of his apostles and disciples to assure them that he is the crucified risen Lord, the signs and wounds are indicators to the veracity of that event, so he proves that it is he! Once again he made reference to the Scriptures “These are my words which I spoke to you, while I was still with you, that everything written about me in the Law of Moses and the prophets and the psalms must be fulfilled. Then he opened their minds to understand the scriptures” (Lk. 24:44-45). In the first reading, Peter on his part made reference to the scriptures thus: “But what God foretold by the mouth of all the prophets, that Christ should suffer, he thus fulfilled” (Act. 3:18; cf. Lk. 24:46). Indeed, today we see a sort of combination of the speech in Acts and the Lord’s instruction in the Gospel, to the apostles, and upon proper reflection, we can say that both are like two searchlights focusing on the same target: the words of the Scriptures that Christ must suffer! The second reading traces once again the redemptive power and universal implication of Christ’s death and resurrection, for “he is the expiation for our sins, and not for ours only but also for the sins of the whole world (1Jn.2:2).

     The first reading (Acts 3:13-15.17-19) of this Sunday centers on the renowned discourse of St. Peter after the miracle of the healing of the cripple at the Beautiful Gate of the temple. In the context of this reading, we can easily identify two diverse reactions of the apostle. At the first instance, St. Peter was hard on the people of Jerusalem, he accused them of the death of Jesus Christ, “It is God of Abraham, Isaac and Jacob, the God of our ancestors, who has glorified his servant Jesus whom you handed over and then disowned in the presence of Pilate after he had given his verdict to release him. It was you who accused the Holy and Upright One, you who demanded that a murderer should be released to you while you killed the prince of life. God, however raised him from the dead, and to that fact we are witnesses” (Act. 3:13-15).

     In this episode, we could see the power of the Resurrection manifest in the person of Peter. There is now a difference between Peter, the apostles in general and the disciples before and after the Resurrection. Ceteris Paribus, an encounter with the risen Lord should not leave us untouched or unchanged. Therefore, child of God, what has changed in you since after your encounter with the Risen Lord, in his words and through the sacraments?  At the second instance, St. Peter was extremely considerate and soft, to the extent that he almost asked pardon to the people and to the leaders “Now I know, brothers, that neither you nor your leaders had any idea what you were really doing” (Act. 3:17). As we can see, at this point, St. Peter didn’t state with precision, if it has to do with a culpable ignorance or not; however, his invitation to repentance in verse 19 is revealing of his stance. Their ignorance did not overrule the responsibility for their actions.

     However, the idea of culpable ignorance or not is not the main focus of the apostle, for he attested earlier that “while you killed the prince of life. God, however, raised him from the dead” (Act. 3:15). The raising of Jesus demonstrates that God can make something good from evil. Interestingly, God’s love instead of being discouraged by human acts of wickedness and sinfulness is rather stimulated to a more ardent manifestation. This indeed, is a message of hope for us, in that, in our misery and weaknesses, God never gets tired of giving us chances and opportunities to come back to Him.

     The conclusion of Peter’s discourse is sound, practical and logical. It ended with a logical and existential call to a change of life: “Now you must repent and turn to God, so that your sins may be wiped out” (Act. 3:19). The Death and Resurrection of Christ, is the certainty of the possibility of being purified from our sins, by virtue of his bloody sacrifice. And this is the message that the Church continues to transmit in every time and place, even to our own present time. Above all, the hit track of this passage is in the words “to that we are witnesses” (Act. 3:15b). Similarly, as Christians we are called to be witnesses to this event. This indeed, is an important message that runs through the first reading and the Gospel.

     The Gospel (Lk. 24:35-48) has as its pivot the apparition of the Risen Christ. The episode we heard in the Gospel happened on the evening of the day of Easter. The apostles and the other disciples were gathered together with Peter (v.33), and they were speaking among themselves of the things that have taken place on that day: the empty tomb discovered by Mary Magdalene, Peter, John and the women who said they had a vision of angels, which affirmed that Jesus is alive, the apparition of the Risen Lord to Simon, the testimony of the two disciples of Emmaus and recognizing Him at the breaking of bread. The passage says that “They were still talking about all this when he himself stood among them and said to them, ‘Peace be with you!’” (v. 36). St. Luke took time to give us a detailed description of the state of mind and emotions of the apostles and the disciples at the apparition of Jesus: They were stupefied and afraid, troubled and doubtful, and they had a feeling of great joy. At the same time, they were stupefied in the face of this incredible and extraordinary event: The apparition and thus the presence of the Risen Lord. The greeting of Jesus to them is “Peace be with you”. This is not a mere wish or desire. Instead, truly the Risen Lord comes with Peace. And indeed, the troubled apostles and disciples needed it most at that time.

     And standing in their midst Christ did try to convince his apostles and disciples that He is truly the One. Therefore, the apparitions more than the empty tomb lay a more convincing credence to the realism of the event of Christ’s Resurrection. However, the fundamental question that could arise from the Resurrection event in the Lukan context is: Is Christ truly risen? And if He is truly risen, what is the rapport between his crucified and risen body? To this, St. Luke in his Gospel offers us a convincing reflection. For he wrote to Christians who were living in an environment dominated by the Greek culture, whereby, the soul after death was believed to live separated from the body. And today’s passage is a response to such provocation. He did affirm that Christ is truly risen. He went on to reinstate that Jesus rose in his body in the physical reality, though his glorified body has a particular quality, for he can enter into a room “on closed doors’, he can appear in different places, he can appear and at the same time without making himself known. The fundamental fact is that the Risen Lord is not a ghost, without a body, in his words: “See by my hands and my feet that it is myself. Touch me and see for yourselves; a ghost has no flesh and bones as you can see I have” (v.19) and again “they offered him a piece of grilled fish, which he took and ate before their eyes” (vv. 42-43). The three gestures (look at my hands and feet, touch me, he ate the fish) are revelative that the One standing in their midst is indeed the crucified-risen Lord, though the conviction did not come in a sudden manner, rather he captured them gradually.  After that encounter with the Risen Lord doubts and perplexity disappeared from the minds of the apostles, for a “great joy” filled their hearts. They become more convinced of the realism of the Resurrection and their desire to announce it in the whole world grew stronger. This is how it supposed to be for us too, our faith in the risen Christ has to be more matured and convincing, in order to be translated into a joyful proclamation. The Risen Jesus is the same Jesus who was crucified. He carries on his body the signs of his passion and he says to his apostles and to us today “look at my hands and my feet that it is myself” (v.39). Thus, the event of the crucifixion and resurrection of Jesus is not only a historical fact, but also an ever-present and always active event in the lives of believers.

     Besides, the risen Lord helps us to understand that his passion and death are not mere facts that happened by chance, but together with the resurrection are the culminating point of the salvific design initiated by the Father. Jesus is indeed, the interpretative key to all the Scriptures. Little wonder, he reminded his apostles: “This is what I meant when I said, while I was still with you, that everything written about me in the Law of Moses, in the Prophets and in the Psalms, was destined to be fulfilled” (v. 44). Even though Jesus preempted this before his Passion, it was necessary that after his resurrection, “He then opened their minds to understand the Scriptures” (v.45). Beloved in Christ, let us ask the Risen Lord to equally open our minds to the understanding of the Scriptures, of His word. For the opening of our minds will help us to understand that the history of Israel received its meaning from the Passion, Death and Resurrection of Christ; that our own history too and the destiny of humanity have in Christ the center and the fullness of meaning. Indeed, it is the design of the Father who brought “everything together under Christ, as head, everything in heaven and everything on earth” (Eph. 1:10), all is recapitulated in Him.

     Above all else however, it is pertinent to note and as such it behooves us to underscore that Christianity is not a conglomeration of dogmas and moral laws, rather an encounter with the Person of the Risen Lord, and a proclamation of a fact: His Death and Resurrection. The call to testify and bear witness to this event is a responsibility of not only the Church, but of each and every one of us (ranging from the Pope to the newly baptized). The invitatory word “witnesses” is repeated in both the first reading and the Gospel. St. Peter says we are witnesses to these things, and Jesus says in the Gospel: “You are witnesses to these things”. Witnessing goes beyond telling people about the life of Jesus, it is beyond telling people that he has risen, witnessing to Jesus has to be existential, with our lives. Indeed our transformed life will show the people that the Risen Lord had touched us. But let us not forget that we can be reliable witnesses when our testimony is borne out of a personal experience and encounter with What or Whom we announce.

     The second reading instead (1Jn. 2:1-5a) reinstates the purifying and salvific roles of his death, “we have an advocate with the Father, Jesus Christ, the Upright. He is the sacrifice to expiate our sins, and not only ours, but also those of the whole world” (1Jn. 2:1-2). The letter to the Hebrew equally affirmed that Jesus “lives forever to intercede for them” (Heb. 7:25). Christ truly, is the expiation for our sins. And he continues to act as our advocate before God by and through the merits and benefits of his death and resurrection   

     In all, brethren, let us pray and ask Jesus the Eternal and the Incarnate Word of the Father to illumine us, to open our minds to the intelligence of the Scriptures, and to help us to be among those who put it into practice, and not mere hearers (1Jm. 1:22), for we are equally called to be witnesses!

 (Fr. Vitus M.C. Unegbu)

 

    

The Encounter with The Risen Lord!

(Homily for 2^nd Sunday of Easter (Of Divine Mercy) Year B)

          If the last Sunday, Easter Day underlined the mystery of the Resurrection, this present one is more of the human response to the mystery of Christ’s Resurrection and his Absence-Presence. The “apparitions” or rather appearances of the Resurrected Christ with his apostles and disciples are not mere apparitions, but they are encounters, meetings with the person of the Risen Lord. Because “apparition” tends to limits the event to an appearance of a ghost. But it is the concept of “encounter” that depicts very well the realism of the Resurrection Event. And having established the credibility of this realism, he sends his apostles out.

          As we read in the Gospel, Apostle Thomas is probably the paradigm of every man: a passage from incredulity to faith in the Risen Christ, from the search of evidence to the joyful profession of faith. In the first reading, the community of Jerusalem proclaims her faith in the Risen Lord, when they reunite every Sunday to listen to the teachings of the apostles and to celebrate in fraternal communion the breaking of the Bread, the sign of the mystery of Christ’s Death and Resurrection. In the second reading, the words of St. Peter once again resounds in our ears: “You have not seen him, yet you love him, and still without seeing him you believe in him” (1Pt. 1:8).

          In the Gospel (Jn. 20:19-31) of today we are presented with the account of the two apparitions of the risen Lord. St. John underlines with vigor that Christ who appears and who is in the midst of his disciples is a living and real Being, the same Jesus  that was nailed on the Cross, for this he shows the hands and the side, those are the signs of martyrdom (v.20). He equally underlined the different ways of manifestation of Jesus before and after the Resurrection. There is a profound difference: He enters now unexpectedly, even when the doors are locked. Indeed, this Gospel periscope is replete with many themes, ranging from apparitions of the risen Lord, faith of the apostles, to the gifts of the Risen Lord to his people. However, the episode of the Gospel is equally situated in the context of a Christian community. Let us take into consideration the two great gifts that the Risen Christ brought to the first Christian community, of the apostles reunited in the cenacle: -Jesus gave them the gift of peace “Peace be with you”. Peace biblically embraces all the divine promises: grace, blessing, divine benevolence, interior serenity and salvation. –Secondly, he gave them the gift of the Holy Spirit. “He breathed on them and said: receive the Holy Spirit”. Upon this, he gave them a mandate as well: “If you forgive anyone’s sins, they are forgiven; if you retain anyone’s sins, they are retained” (Jn. 20:23). The Holy Spirit was given to the first Christian community and to the entire church, specifically for the remission of sins, and for the regeneration of men in the life of grace. Having received this Gift are we regenerated?

          Thomas wanted to see him in his presence before he would believe in his absence. After his appearance he disappeared. Every time he was recognized off he was. In fact, in a way the Easter story is much more a story of his disappearances, than of his appearances. Indeed, it was as if he wanted to tell them something, to tell them: Now up to you, even though I am alive, but I will be absent, so it is up to you, little wonder he blew on them and gave them the Holy Spirit.

 Anyone who has the Christ experience must have a change or transformation of life. And the attitude of Jesus towards Thomas the unbelieving apostle, reflects greatly God’s faithfulness, who condescended to accept the incredulity of man, in order to bring him to an unwavering faith, to a solid and definitive faith: “My Lord and My God”. This has become an uninterrupted confession of faith of the Church in the Resurrection of Christ.

          The episode of today’s gospel relative to the two apparitions of the Risen Christ teaches us also the importance of faith in our relationship with Christ. In fact, Thomas that was not present in the first apparition, did not believe the testimony of the other apostles. He wanted to see Him personally, touch Him, he wanted to have a direct personal experience with Him. And he was satisfied when Jesus appeared the second time, after eight days. This time, Thomas was present, but Jesus does not applaud the unbelieving apostle, rather He says: “You believe because you can see me. Blessed are those who have not seen and yet believe” (Jn.20:29). As such, we should not ask for the tangible demonstration or sensible experience, as Thomas did, rather the grace to grow in a pure and genuine faith.

          To believe entails confiding and entrusting oneself to Christ and the testimony of the apostles: a faith that wants to see, touch, and experience is not a true faith, but distrust and diffidence to Christ and the first witnesses: the apostles. The Risen Lord declared blessedness for those who believe without seeing, and it does not mean that they (believers) will be immune to sufferings and trials. The second reading calls for joy in tribulation for the purpose of the things that lay ahead.

          Indeed, the Resurrection of Jesus becomes the Yes of God to His Son Jesus Christ, Redeemer of every man. The Resurrection of Jesus is a motive of joy for us, because as St. Peter opined “Blessed be God the Father of our Lord Jesus Christ, who in his great mercy has given us a new birth into a living hope through the resurrection of Jesus Christ from the dead” (1Pt. 1:3). God is faithful, for this He did not abandon the life of His Son to death. May the Risen Lord fortify our little faith in Him and give us joy in times of affliction!

           And today being Divine Mercy Sunday we are called to celebrate God's Mercy, for the whole world is enveloped in and by the mercy of God. Indeed, behooves us today to affirm and reaffirm that Mercy is the most eloquent attribute of God. Mercy is the interpretative key to all the Mysteries of God and to all the Events of our Lord Jesus. For instance:

The creation of man is a sign of God's merciful love.

The incarnation of Jesus is purely a manifestation of the Divine Mercy.

The signs and miracles performed by Jesus are equally splendid manifestation of God's mercy.

The Passion and Death of our Lord Jesus Christ are maximum expressions of Divine Mercy.

The Resurrection doubtlessly is also an ultimate manifestation of God's mercy.

          In fact, as Pope Francis would say, Mercy is another name of God. And as we celebrate His Mercy today, let us take to heart the invitation of Jesus: "Be compassionate just as your Father is compassionate" (Lk.6:36). As such, we are called to be objects and subjects of God's mercy. As daily recipients of God's mercy, we are called to be merciful to others. May God continue to show us his mercy especially in our world today apart by the presages of war, violence and hatred. May the freshness of his mercy (Lam. 3:22-23) heal us and heal our world.

Jesus I trust in You

Jesus I trust in You

Jesus I trust in You

(Fr. Vitus M. C. Unegbu)

THE RESURRECTION: AN EVENT REPLETE WITH HOPE!

(Homily For Easter Sunday Year B)

     Today we celebrate the great mystery of our redemption, and it launches us into another liturgical season. In the new calendar, Easter season is a journey of 50 days in which we are invited to reflect upon the post-resurrectional appearances of the Risen Lord, the consequences of Easter event in the life of the Church, the gift of the Holy Spirit and the promise of eternal life. The season does not run forty days to Ascension, but now fifty days to Pentecost. This could be linked to the fifty days in which the Israelites enjoyed the fruits of the land, similarly, the church this season reflects in these fifty days on the fruits of Christ’s Resurrection. As I have opined in my previous reflections, the Event of the Resurrection is foundational to our Christian faith, for its realism gives credence to our faith. As a matter of fact, only in the New Testament we encounter about 213 references on the death and Resurrection of Christ. In fact, in Pauline letters alone we have about 81 references, this in no small way reveals the importance of this event in the life of the Church. In the first reading Peter preached to Cornelius and to all his household, that “God raised him on the third day”. While in the second reading St. Paul opines that the Resurrection of Christ and the consciousness of this mystery is the foundation of Christian ethics, for this he invites to seek and look for the things that are above. In the Gospel, St. John seems to center the whole story on the empty tomb, because it resonates the faith of the “beloved disciple” on the Resurrection, but the credibility of the event is founded on the apparitions.

     The Resurrection of Our Lord Jesus Christ is an event beaming and anchored on hope. In fact, it is ad rem to affirm that the life of Jesus is a life anchored on hope. His was a life lived in a total abandonment in the hands of the Father. More than anything else, the cross is the icon par excellence of Jesus’ hope, and indeed from his cross we learn how and what it entails to hope. The Resurrection should reaffirm our faith and reanimate our hope in Jesus. The Resurrection is indeed an affirmation that the Cross is only a provisional collocation according to Don Tonino Bello, which means is not a permanent place. Even your own cross is provisional. Jesus through His Resurrection is emptying your tomb, in order to set you free from every form of bondage

     In the first reading (At.10, 34.37-43) we can see that the Easter appearances are revelatory encounters which founded the Church and launched the Christian Mission. Our Easter faith and the credibility of the Resurrection depends majorly on the testimonies of the first witnesses. Indeed, the credibility of the realism of the Resurrection is by no means an irrational leap of faith. In this passage, we heard about the formidable discourse of St. Peter, where he situated the realism of the Death and Resurrection of Christ at the centre of his preaching. The apostles too declared themselves witnesses of the Resurrection, “Chosen witnesses”. They are indeed witnesses, who ate and drank with Jesus after his Resurrection. They had a first hand and direct experience of the Risen Lord. More than that, the apostles are witnesses with their life, for the Resurrection completely changed and radically transformed them. They really demonstrated the reality and the efficacy of Christ’s Resurrection with their life, for they all paid with their blood and martyrdom.

     The Gospel of today invites us to join our voices together to that of Mary Magdalene in shouting “Christ my hope is risen”. Upon encountering the Angel, three tasks were given to the women: ●To believe in what Jesus has already said concerning his death; ●To share the message to the apostles and to others; ●And to rejoice (chairete), for the Resurrection is a message of great Joy. Today, we have to allow ourselves to be englobed and propelled by the light and joy that emanate from the mystery of Christ’s Resurrection. We have to affirm with vigour and conviction our faith in the Risen Lord. That Jesus Christ is truly risen is a given fact, a historical fact, indeed the realism of this event cannot be jettisoned. Concerning the realism of the Resurrection, the Gospel makes reference to the apparitions of the Risen Lord to the women, and to the apostles, and as St. Paul would testify, that Jesus appeared to more 500 disciples gathered together, some of whom were still alive when Paul was writing (cf. 1Cor.15:16). So, the empty tomb alone does not exhaust the question of the credibility of the Resurrection.

     Besides, in the gospel of John we have two accounts or stories on the Resurrection. The first in the twentieth chapter, while the second in the twenty-first chapter. In the second account, John shows us that the Risen Lord encounters us in our moments of fragility and in the futility of our everyday life (Jn. 21:1-14).The disciples laboured all through the night, but they didn’t catch any fish, when they were already disappointed and weary. They saw a man standing at the bank. He spoke to them in a lovely manner and invited them to go once more to cast the net. “They cast the net and could not get it in again because it was so full of fish” (Jn.21:6), then the disciples recognized that “it was the Lord” (Jn. 21:7). The Risen Lord can turn our helplessness and hopelessness into an avenue of and for blessing and favour.

     In the Second reading we have two alternative readings (Col. 3:1-4 or 1Cor. 5:6-8) and both of them accentuate the ethical implications of the Resurrection. This is evident in the imperatives: “seek” the things that are above, “set” your mind on them. Drawing the issue further, in the words of St. Paul, we too are spiritually risen with Christ and in Christ, we are buried with him and risen with him (Eph. 2:6; Col. 2:12). With and through our baptism we are made partakers of the gifts of Resurrection: ●We have passed from death of sin to the life of grace. ●We have passed from the condition of death through our original sin, to the condition of being alive in Christ and for Christ. It is upon this consciousness that St. Paul invites us to walk in the newness of life, to which the Risen Christ has put us (1Cor.5:6-8). We are called now to “look up” to the Risen Christ and to where he has ascended to, at the right hand of the Father. That is our goal! Let us take to heart the words of St. Peter thus “For you know that the price of your ransom from the futile way of life handed down from your ancestors was paid, not in anything perishable like silver and gold, but in the precious blood as of a blameless and spotless lamb, Christ” (1Pt. 1:18-19).

     The passage from the epistle letters points out few existential indications on how to render the Resurrection of Christ evident in our life and actions. In the words of St. Paul “Brothers, if you are risen…” (Col. 3:1-4). Indeed, we are risen effectively with Christ in Baptism, we are risen anytime we turn from our sinful ways to the life of grace in God, through the sacraments of reconciliation. Brethren, let us pray and ask God the grace to live and to walk in the “newness of life” following the example of the Risen Christ.

     As a matter of fact, our reflection on Christ’s Resurrection cannot but draw us closer to the total self-emptying of Jesus and as such an entrance into Kenosi, to the extent that he was subjected to all sorts of evil. On the cross all sorts of evil befell on Jesus:

●PHYSICAL EVIL: The death on a cross is the highest form of physical suffering and corporal torturing.

●PSYCOLOGICAL EVIL: Jesus was abandoned by all, he was denied and betrayed. He suffered solitude. We cannot but remember the ingratitude of those who wanted Barabbas instead of Jesus. There was the wickedness of those who gave him vinegar while he was thirst.

●MORAL EVIL: The injustice of Pilate who suffocated and sacrificed the truth at the altar of unfounded consensus. The condemnation and death of an innocent.

●SPIRITUAL EVIL: Then here comes the pertinent question: where is God? Here we see the seemingly absence of God, and Jesus feels this abandonment: My God, My God why have you forsaken me?

          How did Jesus die on the cross? He died with the profession of the great Hope: “Father, into your hands I commend my spirit”. Even in the midst of all these evils Jesus did his profession of hope. Little wonder, on Good Friday the Holy Mother Church proclaims the Cross “sign of hope”. Here Jesus transformed the cross to an icon of love and hope.

          Above all else however, the Resurrection of Jesus is the response of the Father to the hope of Jesus. For St. Paul, Jesus does not only teach us hope, he is our Hope (cf. 1Tm. 1:1). On the other hand, the silence of the Father reveals that the paternity of God is not a paternalistic paternity. Little wonder, his absence during the crucifixion was apparent. Why was it unshakeable the hope of Jesus?  Because it was founded on the communion with the Father. At the basis of the communion in question, there is the Holy Spirit “Vinculum comunionis”. Jesus dies abandoning himself to the Father who brings the dead to life and calls into existence what does not yet exist (Rm. 4:17).

          Dear brethren in the Resurrected Lord, even in the present economic, moral, political and religious crisis we may be experiencing, together with St. Paul it is my utmost desire to reawaken in you the knowledge of the nature of the hope founded on the God of hope (cf. Rm. 15:13). On discovering this, St. Paul averred: “Our hope will not disappoint us, because the love of God has been poured into our hearts by the Holy Spirit which has been given to us” (Rm. 5:5).Therefore, “we should always have our answers ready for those who ask us the reason for the hope that we have” (1Pt. 3:15). Our Hope is Jesus and the Resurrection is the reason for that hope. Yes, Christ among us, is our hope of glory (Col. 1:27).

          Beloved in Christ, let us rejoice for Jesus has giving and consumed himself in love and out of love for humanity. He is the Love of the Trinitarian God manifested to us. Therefore in the Easter season there is no room for sadness, let us rejoice for the Faithful God has risen His Faithful Son from death. Jesus Christ the Crucified-Risen has healed our infirmity of sin. He lowered Himself so that we might rise, he lowered Himself for our salvation.

          In which ever situation we may find ourselves, I repeat there is no room for sadness and for desperation, as the Resurrection  is the response of the Father to the cry of Jesus on the cross, similarly, in the Resurrection of Christ we find the answer to all our questions for meaning. We only have to allow ourselves to be drawn and attracted by Him, as St. John affirmed “They will look to the one whom they have pierced” (Jn. 19:37). The love of the Risen Lord does not allow us indifferent, He Himself confirmed it when He said “when i am lifted up from the earth i shall draw all people to myself” (Jn. 12:32). Let us allow ourselves to be drawn and attracted by the spectacle of the Cross and the Resurrection. A wish of a Continuous Resurrection! Happy Easter to you all!

(Rev. Fr. Vitus Unegbu)

He Is Not Here! He Has Risen!!!

(Homily For Holy Saturday Year B)

     This according to St. Augustine is the Mother of all vigils, because this night we Christians relive the fundamental event of our faith, the passage from death to life, to life in Christ, the passage from darkness to light. The Risen Lord is the Eternal Light that dispels the darkness of the world, the darkness that obscure our existence. The Liturgy tonight and the different texts chosen for the readings all revolve around the theme of life, of new life springing up from the power of God. The Liturgy of Light and the renewal of baptismal promises intone a hymn to the new man, risen together with Christ. The Easter proclamation focuses on three major themes: the deliverance of Israel in the Exodus, the baptismal deliverance of the new Israel (Christians); the Resurrection of Christ. The biblical readings for the Easter Vigil recall the saving acts of God like: the creation of the world and of humanity (Gen 1), the abundant blessings of Abraham (Gen 22), the liberation of Israel from slavery of Egypt (Ex 14), this is considered to be the most important reading, because the crossing of the Red sea is a type of Christ’s Death and Resurrection, the restoration of Israel (Is 54:55; Bar 3; Ez 36). In the light of all these readings, the resurrection of Jesus is presented as the climax of the proclamation that God indeed is not the God of the dead but of the living. From the New Testament, we see the text from the letter of St. Paul to the Romans (6:3-11), where St. Paul invites them and us to lead a new life, because Christ is risen from the dead by the power of the Father. In the Gospel of Mark (16:1-7), we see the holy women in search of Jesus, and later the involvement of the apostles in the amazing event of the Resurrection.

     The message of the Resurrection of Jesus or better the Paschal mystery in its triple moments: of Passion, Death and Resurrection, is invariably the central nucleus and the predominant theme of the Christian faith. Through His descent into hell we reach truly that amazing and fascinating summit of the event of Jesus. An early Christian story says that Jesus entered the place of the dead with his cross, the weapon of his victory. Having released all those who were inside he decided to leave his cross standing in the centre of hell, a sign that even those who pass that way do not find themselves in a place which is unknown to him. On Holy Saturday, we see the radicality of love that offers itself, even till the extremity of the same love. This is exactly what Jesus did for us.

     Jesus in that great silence lived the solitude of the apparent absence of the Father. Here, the hot-button question resounds: “where is God?” This is the interrogative point of Holy Saturday. But interestingly, to this silence and cry of abandonment by Jesus, the Father will respond with and through the Resurrection. For St. Paul tells us that “God…brings back the dead to life and calls into existence what does not exist” (Rm. 4:17), elsewhere he affirms that God raised Him from the dead (Rm. 10:9, cf. Acts. 2:24; 1Cor. 6:14). And it is today that the unprecedented message reaches us with a profound question “why do you look for the living among the dead?” And here, we hear for the first time the mind-blowing response, “He is not here, He has risen”. Yes! Christ has risen as he said. This event reveals that there is no darkness that cannot be transformed into light, no human misery that cannot be transformed into an avenue of mercy and favor. Dear brothers and sisters, we can never have enough voice and courage to repeat or better to shout aloud that Jesus is risen, but let us allow ourselves to be overwhelmed with joy that springs from this event.

     Reflecting deeply in tonight’s Gospel narrative, according to St. Mark, it is eminent the part the three women (Mary Magdalene, Mary the mother of James and Salome) played. They made a headway to the Tomb, and this fact of going to the Tomb reveals that their hope was shaky. Certainly, they must have placed their trusts in Him, but his death shook the very foundation of their hope and trust in Him. However, they had the courage to go and pay homage to the corpse. The Marcan account reports that on arrival at the grave of Jesus the women were asking themselves: “who will roll away the stone for us from the door of the tomb?” Afterwards they discovered that the stone was rolled back, then they entered the tomb, and saw “a young man sitting on the right side, dressed in a white robe; and they were amazed”. And the young man said to them: “Do not be amazed; you seek Jesus of Nazareth, who was crucified. He has risen, he is not here”. And behold, their reaction was characterized by fear, joy and uncertainty. Here, from the theological standpoint, the white clothing of the young man is suggestive of the fact that it is an angelic figure. Indeed, the women’s response was a typical reaction to an Epiphany: fear, wonder or silence. It is interesting to note that , the young man in white rope proclaimed the Resurrection of Christ, first to the women and invited them to go and “tell the disciples and Peter that he is going before you to Galilee; there you will see him”. Galilee in Mark’s symbolism indicates a place where the proclamation of begins (cf. 1:14-15).

     The phrase: “He is not here”, indicates a new presence, Jesus is alive and active. Mathew in fact, accentuates the new life of the Risen Lord. This is also seen in the book of Revelation (5:6) where the image of the crucified and risen Lord was represented with the figure of a Lamb standing that seemed to have been sacrificed. Indeed, the Crucified-Risen Christ is the Living One “I was dead and look, I am alive for ever and ever, and I hold the keys of death and of Hades” (Rev. 1:18). And He alone is capable of transmitting new life to entire humanity.

     Indeed the belief in the Resurrection of Christ is not incumbent primarily upon the empty tomb. The Resurrection is by no means identical with the empty tomb, however, the fact remains that the empty tomb plays an essential role in the New Testament witness of Christ resurrection. Be that as it may, the empty tomb is a symbol that the appearances of the Risen Christ are not mere spiritualist visions. In and through His resurrection Christ overcome death and opened up man’s destiny beyond the grave and death.

     Let us pause and ponder a little while on the “Pro Nobis” of this event. In fact, in the second reading from the antique homily in the office of readings this morning, there we see that the phrase “for you” reoccurred several times. Hence let’s ponder on what Jesus has done for us. The Resurrection reveals Jesus as the Redeemer of mankind, and here subsists the “Pro Nobis” of His Death and Resurrection. For with the Resurrection of Christ, man is not only redeemed, but he has a divine destiny. He is called to a continuous resurrection, to self-transformation and social transformation.

     The Resurrection impacts the credibility seal on our faith, for without the Person of Jesus, without his death and Resurrection, our Christian faith would not have been credible. For this St. Paul affirms “we preach the crucified Christ” (1Cor. 1:23). In the same letter, he posits: “If Christ has not been raised, then our preaching is without substance, and so is your faith” (1Cor. 15:14). Yes! Because the centre of our faith is the Person and the Event of Jesus of Nazareth. Christianity without the Crucified-Risen is empty. Without Christ our life will be devoid of meaning, Christ is the reason of our existence. In all, it behoves us to reaffirm with St. Paul that, “Christ has been raised from the dead, as the first-fruits of all who have fallen asleep” (1Cor. 15:20). It is because he rose that we can say “In him we live, in him we move, in him we have our being” (Acts 17, 28).

     Above all else however, the Easter event restores the disciples and commissions to proclaim openly the saving works of God in Christ, through his Death and Resurrection. And this is a mission which we are called to continue today, as a Church and as individual members. The saving work of the Risen Lord is and will continue to be an ever-present reality in the Christian community.

A wish to you all of a Continuous Resurrection!

He has risen as He has said!!

Happy Easter to you all!!!

(Fr. Vitus M.C. Unegbu)

His Passion: The ‘Reality-Show’ Of Our Redemption!

(Homily for Good Friday Year B)

          In today’s liturgy the pronoun “We” and the adjective “Our” resound in an unprecedented manner, they resound as the unique and authentic motive of the Passion and Death of our Lord Jesus Christ. The first reading (Is. 53, 13-53, 12) is insistent on this, when it says: “Yet ours were the sufferings he was bearing, ours the sorrows he was carrying…whereas he was being wounded for our rebellions, crushed because of our guilt; the punishment reconciling us fell on him, and we have been healed by his bruises…Yahweh brought the acts of rebellion of all of us to bear on him” (Is. 53:4-6). In this three verses of the prophecy of Isaiah we can see how many times the words “we and ours” reoccured. In the Passion account according to St. John (Jn. 18, 1-19,42), which has as a background the fourth song of the Servant of Yahweh, however, at the begininning and at the end, it tried to deepen the import of the Passion with two prophetic texts. The first prophecy is the one of the high Priest Caiaphas: “It is better for one man to die for the people” (Jn.18:14), and the second is taken from the prophecy of Zecharia: “They will look to the one whom they have pierced” (Jn. 19:37, cf. Zech. 12:10), this refers to the conversion and the salvation of the nations by means of the redemptive work of Jesus. It was equally at this backdrop that in the second reading (Heb.4,14-16;5,7-9), the author of the letter to the Hebrews, urges them: “Let us, then, have no fear in approaching the throne of grace to receive mercy and to find grace when we are in need of help…he became for all who obey him the source of eternal salvation” (Heb.4:16; 5:9).

     Furthermore, the first reading is suggestive of three important elements to the understanding of Christ’s death: his suffering was innocent, vicarious and redemptive. The second reading, instead, reveolves around the High Priesthood of Christ. The author enumerated the charatcteristics of the High Priest thus: he can sympathize with our temptations and infirmities because of his identification with man in the Incarnation; he prayed for deliverance and he was heard (at Gethsemane deliverance is not an “escape from” but to “save from”), he learned obedience. Indeed, we may well affirm that the Incarnation was so real that Jesus fulfilled the will of the Father, not as an automaton, but through struggle and temptation and an experience of learning.

     Today, we reflect on the Passion narrative of St. John. And each evangelist has his own perpective of the Passion, and at the heart of John’s  narrative is the perspective that the Kingship of Jesus shines through his humiliation. Jesus sets the Passion in motion, for he voluntarily came forward to be arrested. For we can how the temple police who were terrified by his personality fell back. Peter tried to stop the arrest, but Jesus intervened. On the Cross Jesus made his last will entrusting his mother to the disciple and his disciple to his mother. In the Gospel of John Mary is seen as the symbol of the Church. We may say that the Passion narrative of John elucidates the words of Jesus in John 10:18 “I lay down my life, that I may take it again. No one takes it from me, but I lay it down of my own accord”. For Jesus decides the moment of his death: “He gave  up his Spirit”.

          Similarly, we see the Pro nobis (for us) of his death. Jesus died to set us free, to raise the fallen humanity, and to save man created in the image and likeness of God. But to do this, something needed to be done. It was obvious that only God can save man for man cannot save himself. Then the issue is: Can God do this by means of a gesture of benevolence from heaven? But we know that no one has ever seen God. Can it be accomplished through the angels? But the mission of angels is that of a messenger, not a savior. It was only possible through a man who is at the same time God. And behold, God sent his Son Jesus Christ to come and redeem man. For in the Cross of Christ man rediscovers his real identity, his authetic self, his origin and his destiny. He is the unique Savior, only him can save man integrally and radically, in time and in eternity. Thus demostrating in a most radical way, the extremity of God’s love towards us.

          Today we see an expression of Love displayed on the Cross by our Lord Jesus Christ. It is on account of this that our Lord Jesus said in the Gospel of John (15:13) that “No one has greater love than this, to lay down one’s life for one’s friends”. This is indeed what this Friday stands for. So we thank God it is Good Friday because on this day we received the highest expression of God’s love. On this day, we received superabundance of God’s love. On this day God gave us His most ‘precious possession’, namely His Son. This Friday is good because finally our redemption is accomplished and the price of our sins fully paid (tetelestai). The word “tetelestai” (it is finished, accomplished, fully paid) occurred only in two places  (Jn. 19:28.30), and these are the only two places it is found in the New Testament.

          Through his death Jesus obeyed the Father, in the sense of perdoning his enemies. He submitted whole heartedly to the will of the Father, who does not desire the death of a sinner, but that he repents and lives. Christ accepted to die, in order that his enemies that led him to the Cross might live, hence he forgave them. On the Cross Jesus revealed this profound mystery of God’s mercy and love.

          Through his event on the Cross, Jesus conformed to the will of the Father. Little wonder, it is said of Jesus that: “He was insulted and he did not retaliate with insults; when he was suffering he made no threats but put his trust in the upright Judge” (1Pt. 2:23). He did not put his trust in the Upright Judge so that he will punish his enemies and wrongdoers, but it was for the purpose of saving them, irrespective of their freedom. “He made no threats”, for he was not harbouring in his heart words to oppose his adversaries; he was not looking or considering those that are making him to suffer, but for those he was suffering for. What a Love in its extremity!

          At Getsemani Jesus touched suffering with his bare hands and lived it on his flesh. Suffering for him was not a hear-say experience. In fact, he “leanrt obedience through suffering” (Heb. 5:8). Jesus exclaimed “My soul is overwhelmed with sorrow to the point of death” (Mk. 14:34). Jesus lived the highest point of suffering, what the mystics called “the dark night of the Soul”, to the extent that He became sin (cf. 2Cor. 5:21; 2Pt. 2:24). When Jesus on the Cross cried out “My God My God why have you forsaken me” (Mt. 27:46), this was because he had the experience of the apparent disappearance of the Father. It was as if the Father left Jesus alone on the Cross, after he must have condemned sin and passed judgement on the world. However, in this traumatizing episode, man could learn what it means to do without God, to reject Him and to Sin. If Jesus could feel his apparent absence on the Cross, what more when we decisively reject or abandon Him ourselves?

     As a matter of fact, we see the total self-emptying of Jesus and as such an entrance into Kenosi, to the extent that he was subjected to all sorts of evil. On the cross all sorts of evil befell on Jesus:

-PHYSICAL EVIL: The death on a cross is the highest form of physical suffering and corporal torturing.

-PSYCOLOGICAL EVIL: Jesus was abandoned by all, he was denied and betrayed. He suffered solitude. We cannot but remember the ingratitude of those who wanted Barabbas instead of Jesus. There was the wickedness of those who gave him vinegar while he was thirst.

-MORAL EVIL: The injustice of Pilate who suffocated and sacrificed the truth at the altar of unfounded consensus. The condemnation and death of an innocent.

-SPIRITUAL EVIL: Then here comes the pertinent question: where is God? Here we see the seemingly absence of God, and Jesus feels this abandonment: My God, My God why have you forsaken me?

          To us, as we meditate and ponder on and on, on the event of Jesus on the Cross, is as if He whisppers to the ears of our heart: “I did not love you, just for joke”. Hence, our meditation on the passion of Christ has to inspire us to contriction and pains for our sins, but also to hope. A word of Hope, for us and for our brothers, for those that are humiliated, offended, oppressed and those their dignity has been dragged to the mud. This existential experiences bring us closer to the Jesus of Good Friday. However, the Cross of Christ is a Word of Hope! Let us not hide this hope from anyone.

           Today being Good Friday, is not a day to express sympathy (eeee yaaaa), no room for passivity, rather his suffering and death should raise questions for meaning in our hearts, and thus lead us to conversion. Today is not the day to admire the courage of the few women that followed Him to the Cross, to condemn the acts of the Jewish religious leaders, Pilate, the crowd and the disciples, or a day to merely sympathize with Jesus, rather it is a day to empathize with Him. It is a day we should allow the reality-show of his death to inspire us like the Centurion to proclaim who He is in our life. For the Centurion: “Truly this man was the Son of God” (Mk. 15:39). It is a day we are called to allow ourselves to be transformed by His saving death. The visible sign or fruit of the death of Christ in our lives should be that of transformation, in every individual and in the sinful social structures of our society.

         For the sake of His Sorrowful Passion have Mercy on us and on the whole world!

(Fr. Vitus M.C. Unegbu)